And expecting applause. In the pages of Vice, a moral lecture, delivered from on high:

How to Talk to Relatives Who Care More About Looting Than Black Lives.

As an exercise in question-begging and dense, self-satisfied presumption, it’s quite a thing, that headline. It’s very now.

Among those of us deemed insufficiently woke and therefore suspect, questions may arise. For instance, in what way will those “black lives” be improved by the destruction of local infrastructure, local businesses, and the subsequent, perhaps dramatic, reduction in trust and goodwill? And what if the stores and homes in question – the ones being smashed, stripped of their contents and set ablaze – are owned by people who happen to be black, as has often been the case?

What if the places being looted and vandalised with abandon, indeed exultation, are depended on by people who also happen to be black, whether as customers or employees? After the razing and ruin of their places of work, should these people be pleased to be former employees? Unemployed people who now have no local grocer, or garage, or pharmacy?

Alas, such considerations appear to have eluded the keen mental processes of the article’s author, Ms Rachel Miller, a young woman who dutifully declares her pronouns and boasts of being a “Buzzfeed alum.”

If you’re not Black but want to support BLM, having fraught conversations with your kinda (or definitely) racist loved ones will likely not be fun, but it’s a very worthy undertaking.

Right from the off we’re informed, firmly, that any perceptible reservations about looting and rioting, or reservations about the Black Lives Matter movement – say, regarding its demented far-left agenda, its racial tribalism, and the stated goal of abolishing capitalism, prisons and the police – must be taken as an indicator of being “kinda (or definitely) racist.” Wokeness is not, it seems, a recipe for cognitive subtlety.

“Some people,” we’re told, “appear to be far more worried about the fate of a Nordstrom or Target store than that of the actual human lives of protesters.” Again, one might deduce that only those protesting with, shall we say, physical enthusiasm have “actual human lives,” unlike their victims, whose hopes and livelihoods can be gleefully destroyed as an act of righteous liberation. From local amenities.